Tantric Techniques (61 page)

of internal realization and meditative stabilization by means of the inconceivable two stages [of generation and completion]. Therefore, it is superior.

Also, with respect to
scope
,
through the Definition Vehicle no more than the mere causal vehicle is known. Through Mantra the great secret fruit is ascertained. The
Vajra Points
says:
a

The character of all Mantras Is the mind of all Buddhas.

Since these are the means of achieving the matrix of attributes,
b

These are thoroughly endowed with the element of attributes.

The Mantra Vehicle has
forsaken the extremes
of fatigue because it is not difficult. Also, because a great effect is achieved with
little difficulty
, it is superior to the Definition Vehicle. As was quoted be-fore from the
Lamp for the Three Modes
, “Having many skillful methods, no difficulties…”

Also, with respect to the ways of
amassing the collections
of me-rit, in the Definition Vehicle there are no more than common collections, that is, the six perfections such as mere giving, mere eth-ics, and so forth; hence, it takes a long time. However, in Mantra everything is known as a Buddha land whereby all enjoyments be-come [amassings of ] the collections of merit; hence, it is vast. And since all articles are known as ambrosia, it is thoroughly good. And since the natures [of all objects] are cognized as equally pure, it is supreme. And since afflictive emotions are naturally purified without abandoning them, the two collections are brought together quickly and completed. Thereby, release is achieved in one lifetime. Just as the methods of the Mantra Vehicle are surpassing, so the wisdom established through these methods is also to be known as even more surpassing when practicing the paths. In brief, one should know these three: the secrecy of Buddha body is taken as the path, the secrecy of Buddha speech is taken as the path, and the secrecy of Buddha mind is taken as the path. The
Tantra of Pristine

a
rdo rje rtse mo.
The bka’ ’gyur contains a
gsang ba rnal ’byor chen po’i rgyud rdo rje rtse mo, vajra
ś
ikharamah
ā
guhyayogatantra;
P113, vol. 4. The rnying ma rgyud ’bum contains a
rdo rje rtse mo ’dus pa’i rgyud;
THDL, Ng1.3.2.6, and a
rdo rje rtse mo’i rgyud;
THDL, Ng3.3.76.

b
chos kyi snying po.

Long-chen-rap-jam’s Dramatic Evocation
253

Wisdom [Already] Established
says:

Supreme Secret Mantra is to be known

As very elevated beyond the Causal Great Vehicle Through the great secrecy

Of the paths of body, speech, and mind.

The Definition Vehicle has no more than the appearing but illusory nature of bodies and an engaging in virtues from the viewpoint of ordinary physical activities. In Mantra the physical secrecy— emitting and gathering back of mudr
ā
, dance, and so forth in which all appearances are fulfilled as deities and inestimable mansions, and bodies are fulfilled as ma
ṇḍ
alas—is taken as the path. Therefore, it is superior.

In the Definition Vehicle speech is empty like an echo, and vir-tue is performed either through recitations or through restraining from and ceasing speech. However, in Mantra the secrecy of speech is to know sounds and tones as the nature of the [Sanskrit] vowels and consonants and thereby cause them to shower as a rain of doctrine. Also, since speech primordially abides as speech ma
ṇḍ
alas, sounds and words naturally appear as mantras, whereupon through unimpeded power of repetition one’s aims are accomplished. Therefore, it is superior.

In the Definition Vehicle all memories and conceptions are impressed with the seal of the absence of inherent existence, and calm abiding and special insight—in which the spreading and withdrawal of ordinary thoughts are reversed and deliberately stopped—are achieved. However, in Mantra the secrecy of mind is that memories and conceptions dawn as the sport of the noumenon, whereby the mind dawns as self-illuminating self-arisen pristine wisdom, due to which meditative stabilization is established in the yoga of the flow of a river, through which the mind is spontaneously established as a ma
ṇḍ
ala of nonconceptual shine. Therefore, it is superior.

Moreover,
Ḍ
ombh
ī
heruka says:

Here through the features of vessel, Doctrine [of initiation] making the vessel, Texts, paths, and fruits,

The Mantra Vehicle is superior.

Indrabh
ū
ti says, “It is superior by way of the features of guru, ves-sel, rite, activity, pledge, view meditated, and practice.” The
Magical

254
Tantric Techniques

Net
says:
a

Knowing these profound rites Of all their secret-mantras,

The hero found immeasurable omniscience At the base of the tree of enlightenment.

Though an extensive [rendition of ] the ways in which the Mantra Vehicle surpasses the Definition Vehicle were expressed for an eon, an end would not be known.

This section has three parts: assigning Mantra as the effect based on temporal speed, assigning Mantra as the effect due to supreme method, and assigning Mantra as the effect due to taking a similitude of the effect as the path.

Assigning Mantra as the effect based on speed

Because it is the means by which enlightenment is quickly attained, the Mantra Vehicle is assigned as the effect. For instance, about a sharp instrument that cuts through a tree quickly it is said, “This cuts a tree,” whereas although a dull instrument cuts a tree slowly over a long time, it is said, “This does not cut.” Just so, the enlightenment attained over a long time through the Definition Vehicle is attained within one lifetime and so forth in Mantra. Therefore, from the viewpoint of temporal proximity, the Mantra Vehicle is called the Effect Vehicle.

Moreover, it is explained that with great effort enlightenment is attained in one lifetime. The
Sa
ṃ
pu
ṭ
i Tantra
says:
b

Even the Buddhahood difficult to achieve Over many ten millions of eons

It bestows in just this lifetime. Hence it is called the Effect Vehicle.

and the
Buddha Union
says:
c

a
rgyud kyi rgyal po chen po sgyu ’phrul dra ba, m
ā
y
ā
j
ā
lamah
ā
tantrar
ā
ja;
P102, vol. 4; THDL, Ng3.3.5.

b
yang dag par sbyor ba shes bya ba’i rgyud chen po, sa
ṃ
pu
ṭ
in
ā
mamah
ā
tantra;
P26, vol. 2.

c
sangs rgyas thams cad dang mnyam par sbyor ba mkha’ ’gro ma sgyu ma bde ba’i

Long-chen-rap-jam’s Dramatic Evocation
255

The actuality of all Buddhas not attained Over innumerable ten millions of eons

Is attained in just this lifetime

Through the rites of this great Secret Mantra.

With middling effort release is attained in the intermediate state. The
Four Vajra Sites
says:
a

If suddenly the mind ejects

From the upper of the nine openings,
b
By this path one is liberated

From having killed brahmins daily,

Committing the five acts of immediate retribution, And partaking of acts of banditry.

One will not be contaminated by sins. and the
Sacred Word of Mañjushr
ī
says:
c

Though with this body of physical aggregates

One does not achieve [Buddhahood] in this very life, Through the mind’s achieving a vajra body,

It is completely achieved in the intermediate state.

and [Buddhaguhya’s]
Stages of the Path of Magical Emanation
says: A yogi of middling effort leaves this body,

The remainder of the arising of fruition,

And goes by means of intrinsic awareness
d
to the ground of a Vajradhara;

This is called “fructification.” and the
Wisdom Drop
says:
e

Alternatively, even those without effort Just after forsaking this body

mchog, sarvabuddhasamayoga
ḍā
kin
ī
j
ā
lasa
ṃ
bara;
P8, vol. 1; THDL, Ng3.1.3.1.1.2.

a
rdo rje gdan bzhi;
this may be the
sangs rgyas thams cad dang mnyam par sbyor ba zhes bya ba’i rgyud kyi rgyal po,
THDL Ng3.1.3.1.1.1; see the colophon for that text, 250.2-250.3.

b
These are the nine openings of the body—ears, eyes, nostrils, anus, genitals, and top of the head.

c
’jam dpal zhal lung.

d
rig pa.

e
ye shes thig le rnal ’byor ma’i rgyud kyi rgyal po chen po, jñ
ā
natilakayogin
ī
tantrar
ā
ja;

P14, vol. 2. Also,
ye shes thig le zang thal gyi rgyud,
THDL, Ng1.6.105.

256
Tantric Techniques

Achieve the body of unsurpassed pristine wisdom. What need to speak of those with effort?

The best of those with lowest faculties are released in the next birth. The
Expression of the Names
says,
a
“Lord of transmigrators just after birth…,” and the
Buddha Skull Tantra
says:
b

Therefore, intelligent yogis With a mind of great yoga

Might not attain the feat in this birth,

But they will attain the feat in the next birth.

The middling of those with lowest faculties are released in seven births. The
Secret Treasury
says:
c

If one has the gift of thorough initiation,

One will be conferred initiation in birth after birth. Through that, even without meditation Achievement is gained in seven births.

Even the lowest of those with lowest faculties achieve it in sixteen births. The
Vajrashekhara
says:

Through the Vehicle of the Perfections It is not achieved in countless eons,

But if yogis make effort [in Mantra], they pass Beyond sorrow in just this life.

Otherwise, merely through seeing

They pass beyond sorrow over sixteen births. Common beings will attain Buddhahood,

It is not otherwise.

Assigning Mantra as the effect due to supreme method

For instance, when someone accomplishes in a moment a task at which another strives for seven days, the effort of the two tasks is

a
’
jam dpal ye shes sems dpa’i don dam pa’i mtshan yang dag par brjod pa, mañju
ś
r
ī
jñ
ā
nasattvasyaparam
ā
rthan
ā
masa
ṃ
g
ī
ti;
P2, vol. 1; THDL, Ng3.1.1.6.

b
sangs rgyas thod pa shes bya ba rnal ’byor ma’i rgyud kyi rgyal po, buddhakap
ā
lan
ā
mayogin
ī
tantrar
ā
ja;
P63, vol. 3.

c
de bzhin gshegs pa thams cad kyi gsang ba gsang ba’i mdzod chen po mi zad pa gter gyi sgron ma brtul zhugs chen po bsgrub pa’i rgyud, sarvath
ā
gataguhyamah
ā
guhyako
śā
k
ṣ
ayayanidhid
ī
pamah
ā
vratas
ā
dhanatantra;
P453, vol. 9; perhaps THDL, Ng2.1.3.

Long-chen-rap-jam’s Dramatic Evocation
257

different but the entities [accomplished] are similar. Just so, in the Definition Vehicle the meditative equipoises of calm abiding and special insight are achieved with great mental effort, not over months and years but over a long time; however, in the Mantra path the dawning [of these meditative states] is manifestly actualized in only a day by way of essential factors in the body and channels. Therefore, Mantra is assigned as taking the effect as the path. The
Lotus Points
says:
a

Because what is not achieved with very great effort Is thoroughly engaged in a moment

And because without depending on preceding causes The effect is drawn forth from essential factors,

It is called the Effect Vehicle.

Assigning Mantra as the effect due to taking a similitude of the effect as the path

When one has become a Buddha, freed from all defilements, the features of a land appear adorned in thorough array within the context of body and wisdom [being so indivisible that they are] without conjunction or disjunction. Such is actualized [in Mantra] through the force of clearing away the defilements to [realizing] the existence of such in the expanse of reality by means of meditating on a similitude of such a land. Therefore, it is called the Effect Vehicle. The same [
Lotus Points
] says: